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are as a troop of robbers that would murder in the way by consent. P. THAT the believers, even the real godly, are not without si

A. Here all may see his work to be the work of the envious man in Cain's way, Jude xi. who would murder, and wrong the apostle, who never taught nor intended any such doctrine, but said, "Overcome evil with good.' Rom. xii. 21. And love bears all things. 1 Cor. xii. 7. Now see whose minister this man is, that cannot bear, but would have them stoned, and would have the apostle as bad as himself, which apostle said, Christ was his example, who laid down his life for his enemies,' Rom. v. S. who suffered the contradiction of sinners; who would render evil to no man, but, on the contrary, says, the Lord Jesus 'forgive them.' Luke xxiii. 34. And the apostle said, they wres tled not against flesh and blood. Eph. vi. 12. But you and they that stone, do ye not wrestle against flesh and blood? And if the apostles would have stoned, would they not have wrestled against flesh and blood? And if the apostles should have stoned all that were contrary to their minds, and bid the people stone them, and told them it was christian zeal, what work would they have made? as the said Henry Foreside, called minister, doth. Where would have been long suffering? Gal. v. 22. and loving enemies ? Matt. v. 44. and where would he have had any to be converted ? and who would have been per secutors? and who would have prayed for persecutors ? Ye may see what a pit ye are fallen into. And how should they have convinced gainsayers, Titus i. 9. and loved them, when they had stoned them? And this is the Presbyterian's zeal of Scotland, and not christian zeal

, who would stone, and stir up his congregation to do so! for Chris who is clothed with zeal, Isa. lix. 17. said, 'Love your enemies, but ye are clothed with madness and folly. And the apostle that was in his zeal according to knowledge, said, "Overcome evil with good, Rom. xii. 21. and vengeance is the Lord's, and he will repay Rom. xii. 19. And love bears all things; but his blind zeal cannot bear any thing, but cries stone them out of the way, and so wickedly and devilishly calls it christian zeal, which is false; that is, the devils zeal. Now the apostles wrestled not against flesh and blood, but against the powers of darkness, Eph. vi. 12. but the Presbyterians

, called ministers, are striking against flesh and blood; whilst ye would stone them, spiritual wickedness lies within you. So ye Presbyterian priesto Hos. vi. 9.

James Dorram, called minister of Glasgow, his principles. in this life.'

A. Here is one that is charging the elect, and laying sin to the elect that God justifies, Rom. viii. 33, that in the godly there should be sin. Sin is out of the godly, but in the ungodly, who turn the grace of God into wantonness; and what good doth his preaching do them, if they must never be without sin whilst they are upon earth, they can be but in their sin if they never preach to them. But the scripture saith, He that believes is born of God, and he that is born of God cannot sin, because his seed remains in him,' 1 John iii. 9. But this is of another world to him, who is called James Dorram, minister of Glasgow, minister of darkness, who puts no difference between the children of God, and the children of the devil. 1 John iïi. 10. They would have sin whilst they are upon the earth, and it is darkness, but the apostles said they were made free from sin, Rom. vi. 22. whilst they were upon the earth.

P. Christ being sinless, separates him from all others.'

A. Christ being separated from sinners, Heb. vii. 26, they who are in Christ are separate from sinners and sin both, 2 Cor. vi. 17. But this James Dorram hath made the offering of none effect, Heb. x. 14, which hath perfected for ever them that are sanctified. And hath made the blood of Jesus of none effect, which cleanseth from all sin, 1 John i. 7. And he hath made the everlasting covenant of none effect which blots out all sins and trespasses. And he hath made the faith of the son of God of none effect, which purifies the heart, and gives victory over the world, Acts. xv. 9. 1 John v. 5. Thou dost herein preach and hold up sin, and dost not preach it down, and yet thou sayst thou preachest not to hold it up, and yet thou preachest they must have it whilst they are upon the earth; here is confusion in thy tongue, Prov. xvii. 20.

Thou shouldst have preached it down, and if thou wert a true minister, have brought them to a church where there is neither spot nor wrinkle, nor blemish, nor any such thing, Eph. v. 27, but your church is full of spots, and blemishes, and wrinkles, whilst ye are preaching up zeal to stone people, and sin while they live, as Henry Foreside and James Dorram do.

P. God be thanked the scripture speaks nothing for freedom from sin and perfection.'

A. Thou thankest God that thou mayst live in thy sin and imperfection, and art glad of this thy false hope; but thou art a liar, thou art out of the truth in this, for the scripture saith they were made free from sin, Rom. vi. 26. And they preached wisdom among them that were perfect, 1 Cor. ii. 6, and he hath perfected for ever them that are sanctificd, Heb. x. 144. So the scripture speaks of freedom from sin, and of perfection.

P. “That the condemning power of sin is taken away.'
A. The believer doth not sin, 1 John v. l. 1 John iii. 9, but he that

the believer overcomes commits sin, 1 John iii. 8 and 1 John v. 5, and if the believer commits sin, who overcomes the believer? And so he that commits sin is under the condemning power of sin, which thou and all others shall witness.

P. "The believer is not in sin as the unbeliever is, he sins not as the unbeliever doth;' and in another place he saith, the law is the same to the believer that it is to the unbeliever.'

A. Here any may read thy confusion; but I say unto thee, he that believeth doth not commit sin, but unbelief is sin, Rom. xi. 20, and Christ is the end of the law to every one that believes for righteousness' sake, Rom. x. 4, and yet thou puts both believers and unbelievers under the law.

Lodowick Simerell, priest of the new parish of Munckland, his

Principles and Doctrines.

P. “That it is blasphemy to say that the light in man, which reproves of sin, is the light of God, is perfect, is the gift of God.'

A. Contrary to scripture, contrary to Christ's words, and contrary to the apostles' words are thy doctrine and principle, for every gift of God is perfect, Isa. i. 17. Isa. xlix. 6. John i. 3. John 4. For Christ is the gift of God, and he will give him for a covenant of light to the Jews and Gentiles, which doth enlighten every man that cometh into the world, which every one that doth truth comes to, but every one that doth evil hates the light, and will not come to the light because the light will reprove him; and so, this is the condemnation of the world, that light is come into the world, and men love darkness rather than light, because their deeds are evil.' So this light is perfect, which doth reprove every man of sin, and is from above, and it is the gift of God, and thou art blind and in darkness that comprehends it not. And the light which doth enlighten every man that cometh into the world, Christ Jesus the gift of God, he by whom the world was made, this light was before any natural light was made, sun, moon, or stars; for all things that were made, were made by the light, which came a light into the world, that all through him might believe, for he that believes not in the light, is condemned already, and he that does believe in the light hath the witness in himself, to set to his seal that God is true; and the spirit of truth that doth reprove the world is perfect, and of God.

The light which every one that cometh into the world is enlightened with, is not conscience, for the light was before any thing was made, or conscience named: So the light is that which exerciseth the conscience towards God, and towards man, where it is loved, and the voice heard; but where it is hated, and the voice not heard, the conscience is seared,

and the light is their condemnation, whose consciences are seared, which light was before conscience was.

The priest would not have thee and thou to be a single person, and so is the man that would not endure sound words, that cannot be condemned. Thee and thou was the language between God and his saints, and one another, and you is to many, and thou was to one. And this was the language between Jephtha and his daughter, and between the saints and the kings; this shows, that thou hast not learned the accidence nor bible, nor art come to the form of sound words.

John Castaires, called Minister of Glasgow, his Principles.

P. "This is natural folks' duty to pray to God and worship him, although they sinfully keep themselves under a sinful necessity to sin against God through ignorance.'

A. This hath been your work, to keep people in ignorance, which you may be ashamed of. A natural man cannot worship God, for he cannot receive the things of God, nor a sinful man, but worships the devil, for he that commits sin, serves him, and he that serves sin, serves the devil; and worships him, John viii. 34. And Christ said the Pharisees should receive the greater damnation, for their pretended long prayers, Mat. xxiii. 14. and so he did not justify them in their long prayers, but rebuked them, and said, 'wo unto them who drew near with their lips, when their hearts were far off,' Isa. xxix. 13. And they that pray

and worship God, must pray in the spirit, 1 Corinthians xiv. 15, and worship in the spirit, which the devil is out of, John iv. 21.

P. "If the first command be in force, and if it be in force negatively, it is also in force positively, thou shalt have me for thy God, and oughtest to worship me; and if they pray not as they should, let them answer for it, for it is not sin of itself.'

A. The children of Israel, that the commandments were given to, knew God, but the heathen know him not: here all may see what measure thou measures with. And further thou sayst, if they pray as they should not, yet it is not sin: is praying as they should, and as they should not, one? By this to call upon God with their lips, and the heart not right, and the prayers and sacrifice of the wicked are justified, Prov. xv. 8. And if any pray as they should not, are they not condemned for it? and if praying as they should not, be not sin, then they do as they should.

P. "If folks should not pray because they are incapable, then a believer not finding himself in a good frame, may let his prayers alone.'

A. A believer is a babe of God, and his cry is right, his prayer is

right, and his groan is right, 1 John v. 1. And every man that cometh into the the world, being enlightened, and coming into the light which hath enlightened him, 1 John i. 7, in that he is to watch and pray, which leads him beyond naturals, which will be accepted in the degree, but he that hates the light, his prayer is not accepted, but is in the bypocrisy.

P. “The apostle bade Simon Magus, an old witchcarl, pray; and now is there any reason to say we are bidding folk sin, when we bid them pray, although they be grossly ignorant?'

A. The apostle bade him repent, Acts viii. 22, and he was sensible he had sinned: and that which makes a man sensible of sin, brings him to pray aright, and turns him from witchcraft; and so thou dost put no difference between the precious and the vile, Ezek. xxii. 26, the accepted and unaccepted.

And Ilenry Forcside, who would have had his people to stone the Quakers, and calls it christian zeal, he would have his wall up that he might live in safety, who murders, and would be preserved in the murderous estate, and would have the powers of the earth to be his executioners and pack-horses; but the Lord is opening their eyes, that they will not exccute his malice, though he is stirring up the people to do so. So all may see this is not the work of our Lord Jesus Christ, but the work of the murderer, and one that makes himself drunk with the blood of saints, Rev. xvii. O, till he reel again in his madness. And Christ called them that took up stones to stone him, of their father the devil, for doing his lust, John viii. 44. And thou who would have the people to stone, and calls it christian zeal, hast manifested thy father, and to be of the devil, who was a murderer from the beginning. But you are the serpents and vipers that would kill to fill the measure of your fathers, Matt. xxiii. 32, and persecute from city to city. And hale out of the synagogues, John xvi. 2, that all the righteous blood shed, from righteous Abel, might come upon you, Matt. xxiii. 35. And you are they that kill the bodies of the saints, and are shedders of the righteous blood, (mark, the righteous blood,) that the righteous blood might be upon you. And Cain slew Abel, because Abel's sacrifice was accepted, and his not, Gen. iv. So it is about the sacrifice and worship, ye would murder and slay: so yc are in Cain's way, a company of vagabonds, whose sacrifice God hath no respect unto. If we were your enemies, you would not teach the people to stone us, if ye were ministers of Christ, but love us, Matt. v. 444. and do good to us. If the apostles should have taught the people to stone all that were contrary to their mind, and Christ should have taught his disciples to stone all that were contrary to their mind, and told them that were christian zeal; but ye may sce Christ and his apostles taught another doctrine, love your enemies,' and thou teachest to stone them, who are in scorn

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